Collected by: Don Sybertz, with special thanks to Rev Joe Healey  (African Proverbs, Sayings and Stories)

Ikale bhaliho bhasumba bhabhili bhalibhunwani noi. Uumo witanagwa Kidolepete aluungi Mkonobega. Bhuli ng’wene aliobyalilwa lwande lungi umusi yiniyo iyo igitanagwa (ujaribu uone) gemaga ubhone. Ihaha  bhalikalaga hakaya ya bhadugu bhabho umusi ya (mimi ni mimi) unene nu nene. Bhagaja kunuko ku magemelo haho bhatali bhadoo.

Ubhunwani bhobho bhugandya aho bhali ng’widarasa. Abhanwani abhabhili bhenabho bhagongoza umumitiyani, ulu Kidolepete ubhiza o gwandya, huna lulu, Umkonobega agubhiza o kabhili.

Ahenaho, bhagandya kubhiza b’abhilikihamo mubhuli ng’wanya, nu bhukihamo bhobho bhugakomela.

Ubhunwani bho bha Kidolepete nu Mkonobega bhudabhayejije abhalangwa bhichabho. Kuyiniyo, bhagachola isala lwa gubhalisanya. Abhalangwa bhichabho bhenabho, bhagitina muma magele abhili.

Amagele genayo gagachola isala lya gubhasalambanya abhanwanile bhenabho. Iligele ilimo ligang’wila bhogunemba Ukidolepete giki, odukilagwa majiduki nu Mkonobega. Huna lyunsamilija gwikenya ulubhalalumane ilimi.

Ni ligele ilyakabhili lyunsanga UMkonobega na lyung’wila bhogunemba, giki, UKidolepete ondukilaga. Ligansamilija gwikenya ulubhalibhone ilimi ulu bhashokile ikaya.

Abhanwani abhabhili bhenabho bhagapinihala noi mpaga bhuduma ugusoma aho bhamala ugwifula, kunguno ya gugulanyiwa umumasala gabho na magele genayo.

Aho bhashokile ikaya bhuling’wene agayunduka ung’wiye giki ni bhuli agundukila gitumo bhalisanyiyagwa. Bhagidutya magwanda na gwitula ukunu abhalangwa abhikolosha bhalilolela uwikenya bhunubho na kuyega.

Aha nhalikilo, Umkonobega agagwishiwa hasi na gujima, huna abhalangwa bhenabho bhupela. Nanghwe uKidolepete agandya gupela, aliyo haho adinashika ikule, agigumha hakajigogo, ugwa hasi na kujima gitimo agitila uMponobega.

kiswahili: Mpaka Ahera

Zamani kulikuwa na vijana wawili waliokuwa marafiki sana. Mmoja aliitwa kidolepete na mwingine Mkonobega. Kila mmoja alizaliwa sehemu tofauti katika nchi ileile iitwayo Ujaribu uone.

Kwa sasa walikuwa wanaishi nyumbani kwa ndugu zao nchini ‘Mimi ni mimi.’ Walikwenda huko kwa matarabio mbalimbali tangu wakiwa bado wadogo. Urafiki wao ulianza wakati wakiwa darasani.

Marafiki hao wawili waliongoza katika mitihani, iwapo Kidolepete  akiwa wa kwanza, basi mkonobega atakuwa wa pili. Hapo, wakaanza kushirikiana katika kila jambo, na uhusiano wao ukaimarika.

Lakini urafiki huo wa akina kidolepete na Mkonobega haukuwapendeza wanafunzi wenzao. Kwa hiyo, hao wanafunzi, walitafuta mbinu za kuwagombanisha. Wanafunzi wenzao hao walijigawa katika vigenge viwili. Vigenge hivyo vilitafuta mbinu za kuwasambaratisha marafiki hao.

Kigenge kimoja kilimweleza kidolepete matusi ambayo kilidai kuwa aliyatoa mkonobega dhidi yake. Halafu, kikamchochea kuwa watakapokutana mchana wakati wakiwa wanarudi nyumbani wapigane.

Pia nacho kigenge cha pili kilimwendea Mkonobega na kumweleza matusi ambayo walisingizia kuwa Kidolepete aliyatoa kwa Mkonobega. Halafu kikamchochea kuwa watakapokutana mchana wakati wakirudi nyumbani wapigane.

Marafiki hao wawili walishikwa na huzuni sana, hata waliporudi darasani baada ya mapumziko, hawakuweza kuzingatia masomo waliyokuwa wanafundishwa, kwa sababu walikuwa wamevurugwa akili zao kutokana na yale maelezo ya vile vigenge.

Walipokuwa wanarudi nyumbani, kila mmoja alimshutumu mwenzake kwa yale matusi kama walivyochonganishwa. Wakakuvuna mashati na kupigana huku wanafunzi wale wachokozi wakishuhudia ugomvi wao na kushangilia.

Mwisho, mkonobega aliangushwa chini na kuzirai, ndipo wanafunzi wote wakakimbia. Naye kidolepete akaanza kukimbia, lakini kabla hajafika mbali alijikwaa kwenye kisiki, akaanguka chini na kuzirai kama mkonobega.

ENGLISH: ALL THE WAY TO THE HEREAFTER

In the past, there were two young friends. One was called Kidolepete (finger ring) and another one Mkonobega (armshoulder). Everyone was born differently in the same country called Jaribu uone (Try and see).

Now they were living in the house of their brothers in the country Mimi ni mimi (I am the only one). They went there with different expectations since they were young. Their friendship started when they were in class.

The two friends led in the exams. If one was the first one, then the other would be the second. There, they began to cooperate in everything, and their relationship grew.

But this friendship between Kidolepete and Mkonabega did not please their classmates. So, the other students, sought ways of making them quarrel. The classmates were divided into two groups. These groups sought ways to disperse these friends.

One group went to Kidolepete and told him false insults that they claimed to have been said by Mkonobega against him. As a result, Kidolepete was so infuriated that he wanted to fight.

The second group went to Mkonobega and narrated false insults that they said to have been poured by Kidolepete. Mkonobega was also infuriated and wanted to meet his friend and fight.

Each of the two friends was very sad. When they returned to class after break, the two could not focus on the lessons. They had been distracted by those groups.

As they were going home, everyone accused other of the insults as they had been told by groups with malicious intention. Consequently, the two friends tore each other’s shirts and fought. Other pupils were cheering and rejoicing as the two fought.

Finally, Mkonobega fell down and lost consciousness, and all the pupils fled. As Kidolepete began to run and as he was running he stumbled on a tree stump and fell down and fainted like Mkonobega.

Collected by: Don Sybertz,

With special thanks to Rev Joe Healey  (African proverbs,Sayings and stories)

Ilikanza ilo aho itunge igabyalwa umuzi iyi, yali itina manana nulu kapande ki nana. Giko igalilolela iligulya giki yulimilila mate na idadulile ugulala.

Ijiseme ijaheke ijo yaliinhiwa gujipandika gali magulu duhu. Giko lulu, ulugendo lokwe ulo musi lolilo jina bhambu duhu, uluululinganija nulo noni ijo jayelayelaga ung’wigulwa.

Aliyo ninga ya bhulebhu bhunubho itunge yaliyagina guti nyama ya kukomela. Giko majihumbi ga ndimu ganingaga jikali kugiki gameje makubhi ga mhindi na nsuji go kuwalwa.

Ihali yiniyo igantuula utunge mumayange matale. Giko nhangala ng’wingi agaikala wibhisaga limimbu, kugiki adizibola na liso lya ng’wanishi okwe. Agihadikija gwita giko kulwa ubhanga bhokwe ng’winikili.

Lushigu lumo itunge igalota jiloti jisoga guti sukari. Najo ni giki angu yazwaga manana umumbazu jayo. Ni giki, angu ung’wanishi aho ohaya guyidima iyoi egisekeleja yulala ng’wigulwa yuyelayela bho mholele na kumfiila makololelwa ung’wanishi ukunu ahasi.

Naho omisa utunge agadimwa gete na miganiko ga higulya ya jiloti jinijo. Agagikumva noi amanana genayo ayo agagigetela umujiloti jinijo. Aliyo adamanile igiki ihaha jalihei, nhabhi agikumbwa noi alale ng’wigulya giti umo agalotela ubhujiku wenubho.

Aliyo adamanile igiki aguduja ginehe ugwita chiniko. Kwandija lushugu lunulo utunge agayubhuchola ubhuyeji bho nduhu ugubhubhona, limibu, agiganika umo agupandikila amanana alale. Aliyo yose yali milimo ya bhule. Giko aho nhalikilo, agabhiza adina gungi ugogwita, ubhiza na gogub’inzika moyo, na makanza genayo oliokonda guti lushinge.

  Aliyo utunge uyu oliadijisumbwa bhung’wene umusi uyo alimuhali ya gub’inzika moyo, kulwa nguno uliho na ungi umusi munumu uyo oliyob’inzika moyo, ujisumbwa ng’winuyo, nu ntemi o noni.

Uwei ilikoye ilitale ilo lyankoyaga lyalilimo. Ung’wigulya uko jigadoselaga inoni, na manana gajo, bhugigela bhusatu bhutale noi, na majihumbi ga noni, jigayujimija bhupanga bho mioyo yajo bhuli lushigu.

KISWAHILI: MIZIZI YA BAHATI

Wakati  Popo alipozaliwa katika dunia hii, hakuwa na mbawa wala kipande cha ubawa. Hivyo alilitazama anga hivi hivi akalimezea mate na asiweze kuruka.

Chombo cha pekee cha usafiri alichokuwa amejaliwa kukipata ni miguu tu. Hivyo mwendo wake aridhini ulikuwa ni wa Kinyonga tu, ukiulinganisha na ule wa ndege waliokuwa wakirandaranda angani.

Lakini licha ya unyonge huo, Popo alikuwa amenona kama nyama ya kubanika. Hivyo maelfu ya wanyama walimwinda vikali ili wamfanye kitoweo cha jioni na susa ya kilabuni.

Hali hiyo ilimweka Popo katika wasiwasi mkubwa. Hivyo mara nyingi ilimbidi kujificha mchana kutwa, ili asigongane na jicho la adui. Alilazimika kufanya hivyo kwa usalama wake mwenyewe.

Siku moja popo aliota ndoto nzuri kama sukari. Nayo ni kwamba, eti ameota mabawa kwenye mbavu zake. Na kwamba, eti adui alipotaka kumkamata, yeye alitabasamu akaruka juu angani akarandaranda kwa amani na kumtemea kikohozi adui aliyeko chini.

Hata alipoamka Popo alitekwa kabisa na mawazo kuhusu ndoto hiyo. Alizitamani sana zile mbawa alizopigia mbwembwe katika ndoto usiku ule. Lakini hakujua kwamba sasa zilikuwa wapi, maskini, alitamani sana aruke angani kama alivyofanya ndotoni usiku ule. Lakini hakujua kwamba atawezaje, kufanya  hivyo.

Maskini Popo, tangu siku hiyo aliitafuta raha kama hiyo, asiione, kutwa kucha, alichemsha ubongo jinsi  atakavyopata au kukopa mbawa aruke. Lakini yote yalikuwa kazi bure. Hivyo mwishoni akawa hana jingine la kufanya ila kukata tamaa, na wakati huo alikuwa amekwisha kukonda kama sindano.

Lakini Popo huyu hakuwa kiumbe pekee katika dunia aliyekuwa katika hali hiyo ya kukata tamaa, kwani alikuwapo pia kiumbe mwingine hapa duniani aliyekuwa amevunjika moyo pia na kiumbe huyo ni mfalme wa ndege. Yeye tatizo kubwa lililokuwa limemtatiza ni moja. Huko angani wanakoringia ndege na vibawa vyao, kulizuka ugonjwa mbaya sana, na maelfu ya ndege walikuwa wakipoteza maisha ya Roho zao kila siku.

ENGLISH: THE ROOTS OF FORTUNE

When bat was born in this world, it had no wings or a piece of wing. So it always looked at the sky and admired other birds but it could not fly.

The only transport it had been given to get along with were the feet. So its motion was just like that of the chameleon, if we compare it to the birds that fly in the sky.

Despite that weakness, the bat’s body had good meat. So thousands of animals hunted it attempting to make soup for dinner in beer clubs.

This situation made the bat to be very much concerned. So, it often had to hide all day long so as not to face the enemy’s eye. It had to do so for its own safety.

One day, the bat dreamed a dream as sweet as sugar. It dreamed that it had wings on its ribs. When the enemy wanted to catch it, it flew into the sky. .

After getting up, the bat was only thought about that dream. It longed for the wings it had enjoyed that night. But it did not know where they were now.  Poor bat, it wished to fly in the sky as it did at night during the dream. But it did not know what to do in order to fly.

It wished to borrow wings to fly. But they were all hopeless thoughts. So, at the end, it had nothing to do but despair, and it had become thin like a needle.

But this bat was not the only creature in the world that was in despair, for there was another creature on earth who was also disappointed with the creature as king of the birds. It had a big problem that had been the same. In the sky, where birds enjoy flying with their wings, a very serious disease occurred, and thousands of birds were losing their lives every day.

Collected by: Don Sybertz,

With special thanks to Rev Joe Healey  (African proverbs,Sayings and stories)

Jaliho chalo jilebhe, abhanhu gwegela gub’iza bhose, bhalibhashilimuka, aliyo munhu umo duhu olina jika. Oliadamanile ubhumunhu ni ki. Kuyiniyo, ichalo jigankolwa noi uwei kihamo nu nke.

Umunhu ng’wunuyo ilina lwakwe oli Ntwebhudamu. Oliatolile? Ehe, olimunhu obhub’i noi. Kulwa nguno oliadatoshekile nu nke. Limibu wiyungulaga aha naho, agukungilaga bhaniki, kihamo na bhakima bha bhanhu, na gwita nabho bhunwani bhob’ub’i.

Aliyo abhaswahili bhuhayaga, “amasaka gina miso, ni dunia idina siri. Giko, lidab’itile ikanza, ilishinya lwakwe ilib’i ligamanyika. Idi muchalo jakwe duhu, aliyo hangi ni chalo ijizenganilwe najo, nija kule jigamana na bhanhu bhagankolwa noi, nghangala ningi, aliyo pye iyose yale bhule.

Ntwebhdamu adalekile ngilo, ilishinya lwakwe. Kulwa nguno yakwe, uwikaji bho bhaniki bhingi bhugab’ipa, na kaya ningi jigacha. Uluub’ita kwigulilo abhanhu bhanyombaga uwei, uluuja kumbina amimbo gose gang’wimbaga, numu makanisa na mumisikiti yose, ubhulombi bhanombelaga wei.

Hado hado nhuma imbi ja ng’wa Ntwebhudamu jigampandika hangi nu nke (UVumilia) ng’wiyumilija. Agab’ita Jiwambaza, jisego jose jigansega wei, na bhanhu bhuyunsona wei.

Idi yiniyo duhu, unke agab’ita kulwinzi, bhakima bhose bhuyunsiga wei Ung’wiyumilija, giki adinkima, ali ginhu. Na giki uluniolinkima nghana, ungoshi niadakoyakoyile!

Jito jinijo jigang’wingha bhupina bhutale noi uNg’wiyumilija. No no iki uwei alinshilimu, uyo adamanile kukoyakoya. Ahawandya uNtwebhudamu iyakwe yiniyo,  agagema ugumhama ungoshi ng’wunuyo, aliyo agaduma.

Aha ngelelo agiyangula gulilima na guchib’a matu. Ligashiga ikanza lya gwipanga mujiji ja bhujamaa, ng’waka gunuyo Iserikali igita mhayo gumo gogubhalanga abhanhu gitumo igadugija.

Igabhalomela abhanhu yose ya higulwa ya solobho ja gwikala kihamo, na gutumama milimo kihamo. Aha nghalikilo igabhalekela abhanhu bhayangule b’inikili.

KISWAHILI: Usiponawa Maji Utaoga Damu

Kulikuwapo kijiji fulani, watu wake karibu wote walistaarabika ila mtu mmoja tu alikuwa na kasoro. Hakujua uungwana ni nini. Hivyo kijiji kizima kilimchukia sana yeye pamoja na mkewe.

Mtu huyo jina lake ni Kichwangumu. Alikuwa ameoa? Ndiyo, lakini alikuwa mtu mbaya sana. Maana hakutosheka na mkewe. Kutwa kucha alizunguka hapa  na pale akiwavizia wasichana, pamoja na wake za watu, na kufanya nao urafiki mbaya.

Lakini waswahili husema ‘vichaka vina macho, na dunia haina siri.’ Hivyo haukupita muda mchezo wake huo mbaya ulijulikana. Si kijijini pake tu, bali pia na vijiji vya jirani, na hata vya mbali. Kutokana na jambo hilo watu walimchukia sana mara nyingi, lakini yote hayo yalikuwa bure.

Kichwangumu hakuacha kamwe mchezo wake, na kwa sababu yake maisha ya wasichana wengi yaliharibika, na familia nyingi zilivunjika. Ukipita sokoni watu walimsema yeye, ukienda kwenye ngoma, nyimbo zote zilimwimba, na makanisani na misikitini madua yote yalimwombea yeye.

Kidogo kidogo sifa mbaya za Kichwangumu zilimfikia pia mkewe Vumilia. Akipita viwambaza vicheko vilimcheka yeye, na misonyo yote ilimsonya yeye.

Si hayo tu, akipita kisimani wanawake wote wanamteta yeye Vumilia, kwamba si mwanamke, ni kitu. Na kwamba angalikuwa mwanamke kweli mmewe asingelihangaika!

Jambo hilo lilimtia uchungu mkubwa sana Vumilia. Hasa kwa vile yeye ni muungwana, asiyejua kuhangaika. Mwanzoni alijaribu kumrudi mumewe, lakini alishindwa.

Mwishoni aliamua kufumba macho, na kuziba masikio. Sasa ilifika enzi ya operesheni vijiji vya ujamaa. Mwaka huo Serikali ilifanya jambo moja la kuwaelimisha watu kwa kadiri ilivyoweza.

Pia iliwashawishi watu kwa kadiri ilivyoweza, yote kuhusu faida za kuishi pamoja, na kufanya kazi kwa pamoja. Mwishoni iliwaachia watu waamue wenyewe.

 

 

 

ENGLISH: IF YOU DON’T WASH HANDS WITH WATER YOU WILL TAKE BATH WITH BLOOD

There was a village. Its people were civilized except one man. He had a defect. He did not know what being a gentleman meant. So the whole village hated him.

The name of such a person was Kichwangumu (which means hard head). Was he married? Yes, but he was a very bad man. For he was not satisfied with his wife. He went around and around looking for girls, as well as the wives of other people, and made with them bad friendship.

But the Swahili people have a saying “Vichaka vina macho, na dunia haina siri.” That means the bushes have eyes, and the world has no secret. Within a short time, his game was known by people. He was known not only in his village, but also in neighboring villages, and even those in distant places. Because of this, people often hated him.

Kichwangumu never left his game and because him many girls’ lives got spoiled and many families were broken. When you went to the market, the people talked about him. During the traditional dances, , all the songs were about him. In churches and mosques, prayers were for him.

Little by little, the bad conduct of Kichwangumu also reached his wife, Vumilia. As she passed through various areas, people laughed at her, and they looked down upon her.

Not only that, when she went to the wells, all the women gossiped about her saying, she was not a woman, rather she was something. If she were a true woman, her husband would not worry!

This thing made Vumilia very sad especially since she was a gentle lady, she was not worried. At first, she tried to change her husband, but she failed.

At the end, she decided to pretend not to see and not to hear. Now came the era of operation villages of socialism. The government did one thing to educate people as much as possible.

It also persuaded people as much as possible, all about the benefits of living together, and working together. At last it left people to decide for themselves.

Collected by: Don Sybertz,

With special thanks to Rev Joe Healey  (African proverbs,Sayings and stories)

Olihoi Ntemi umo nsabhi noi, ilina lwake, Kisirani. Untemi ng’wunuyo uli na manumba mingi guti sonda, hangi pye agose gali malihu mpaga ng’wigulya.

Giko, olina na hela nyingi guti masalu ga nghwani. Hangi jose jali muma noti ga igana igana. Kunguno ya bhusabhi bhutale bhunubho, UKisirani agabhiza na kajile ka gukumya noi.

Oliadazwalaga imyenda nghangala ibhili. Adalalaga muchumba jimo nghangala ibhili, oladikalaga na nke nghangala ibhili, oliadalalilaga bhulili bhumo nghangali ibhili.

Uwei ulu uzwala sulubhale ni ngwanda ijikolile ilelo, intondo aguzwala jingi, na atalaishokela hangi iyalelo. Hangi ulu ulala muchumba iji ilelo, nduhu atalishokela hangi ugulala umuchumba jinijo ija lelo.  Uwei uluntola ng’waniki nnebhe ileo limi, agumpeja idilu hilu, na guntola ungi ilimi, adunkumya hangi uolelo ng’wunuyo.

Ulu ulalila bhulili ubhu ilelo, intondo ubhuponya kule na adubhulalila hangi. Nose UKisirani agisanga bhuli lushiku wenhaga myenda mipya, nkima mpya, chumba jipya, bhulili bhupya na gwendelea.

Aliyo pye iyose iyiniyo idanfujije, na ijina bhunghana, umumoyo gokwe adabhizile na bhuyegi, nulu hadoo, kunguno lushigu mpaga lushigu wigwaga ilaka ilebhe umumoyo gokwe. Nawe wiigwa giki ginhu jilebhe jiligaikana ijagubhushikilija ubhuyegi bho bhusabhi bhokwe. Aliyo adamanile ni ginhu ki iginijo, na ku iyiniyo lushigu lulebhe agigisha wiganika noi, kugiki wite kiyi adule gupandika ubheyegi umusi.

Aho wiganika chiniko, agashigila ha wiyanguji bhumo, giki, ubhusabhi ubho alinabho bhutoshije, aliyo ijojiligaikana, umuwikaji bhokwe, angu bhuli bhuhabhi ubho gudula gulinganila nubhusabhi bhokwe.

Na lulu, agiyangula giki, acholwe munhu uyo wina makoye gulebha pye umubhikaji bhakwe, wenhwe kuliwei. Ililagilo linilo ligatimijiwe numulikanza lwenilo.

KISWAHILI: Kuhurumiwa Kwa Ulimwengu

Alikuwapo  Mfalme mmoja tajiri sana, jina lake Kisirani. Mfalme huyu alikuwa na majumba mengi  kama nyota, tena yote yalikuwa marefu hadi angani.

Vile vile, alikuwa na fedha nyingi kama mchanga wa pwani. Tena zote zikiwa katika manoti ya mia mia. Kutokana na utajiri huo mkubwa, Kisirani alikuwa na tabia moja ya ajabu sana.

 Alikuwa havai nguo moja mara mbili, halali chumba kimoja mara mbili, hakai na mke siku mbili, wala halali kitanda kimoja mara mbili. Yeye akivaa suti hii leo, kesho anatupa na kuvaa nyingine, na kamwe hatairudia tena hiyo ya leo.

Aidha Kisirani akilala chumba hiki leo, kesho atalala chumba kingine na hatakigusa tena kile cha leo. Yeye akimwoa binti fulani leo alasiri, atamfukuza mapema alfajiri na kumwoa mwingine alasiri, na kamwe hatamgusa tena huyo wa leo.

Pia akilalia kitanda hiki leo, kesho atakitupilia mbali na kulalia kingine, hatakirudia tena hiki cha leo, nakadhalika. Hatimaye kisirani alijikuta kila siku ana nguo mpya, ana mke mpya, chumba kipya, kitanda kipya, nakadhalika.

Lakini yote hayo, hayakutosha kumfanya atosheke na kwa kweli rohoni mwake hakuwa na raha, hata kidogo, kwani siku hadi siku, sauti fulani ililia rohoni mwake. Naye alihisi kwamba kitu fulani kimekosekana katika kuikamilisha  raha ya utajiri wake.

Lakini hakujua kitu hicho ni nini. Hata hivyo, siku fulani alikaa kitako na kufikiri sana, afanye nini ili apate raha  katika dunia. Na baada ya kufikiri hivyo, alifikia uamuzi mmoja,  kwamba utajiri alionao unatosha, lakini kilichokosekana, katika maisha yake, eti, ni umaskini wa kuweza kulinganishwa na utajiri wake. Basi aliamuru kwamba atafutwe mtu mwenye dhiki kuliko wote katika raia wake aletwe kwake. Amri hiyo ilitimizwa mara moja.

 

ENGLISH: MERCY TO THE WORLD

Once upon a time, there was a very rich king whose name was Kisirani. The king had many palaces like stars, and they were all tall reaching the sky.

He also had a lot of money as sands of the beach. All his money was in one  hundred notes. As a result of this enormous wealth, Kisirani had one strange character.

 He could not wear the same clothes twice. He could not sleep in the same room twice. He could not sleep with the same wife for two days. He could not sleep in the  same bed twice. It was like this: If he wears this suit today, tomorrow he throws it away, and if he wears different dress, he never repeated wearing any of the clothes.

In addition, if Kisirani sleeps in this room today, tomorrow he would sleep in another room and would not come back it again. When he married a woman this afternoon, he would divorce her early the following morning and could marry another woman in the afternoon.  He would never come back to previous one.

Also, if he lay on this bed today, tomorrow he would throw it away and sleep in another. He would never come back to this another day. Finally, Kisirani found himself every day with new clothes, a new wife, a new room, a new bed, and so on.

But all those, were not enough to make him satisfied and really in his soul there was no happiness. No happiness at all. One day, a voice cried out in his heart. He felt that something was missing despite his wealth.

But he didn’t know what that was. However, he sat down and thought deeply about it. He realized that what was missing, was poverty with which to compared his wealth. So he ordered that a man in distress should be sought among his citizens to be brought to him. The command was fulfilled immediately.

Collected by: Don Sybertz,

With special thanks to Rev Joe Healey  (African proverbs,Sayings and stories)

Umuchalo jise agikala munhu umo uyo akatola nkima nsoga noi. Aho bhikala miaka mingi, bhagapandika ng’wana umo ng’waniki, ilina lwakwe, Nanyale.

UNanyale oli ng’wana o mili gowiza na nihanga lisoga. Uling’wana oafya na bhuyegi bhuli lughigu. Bhab’yaji bhakwe bhagantogwa noi, bhuli lughigu bhang’winhaga ginhu jawiza, bhang’winhaga magi, machungwa, pipi, myenda misoga, jilatu na jingi ningi.

Nanyale agakula ubhiza mtale. Lughigu lumo agapandika masugu, unina agazumalika, usaga wei na se. Agatumama milimo yose ya gufula, kupyagula numba, na gunzugila use. Use agampinihalila noi ung’wana  okwe ng’waniki ng’wunuyo.

Nanyale agandya gukonda kunguno ya miganiko na milimo. Use akamtola mkima ungi. UNanyale oliadantogilwe unina okwe uo kab’ili, kunguno olinkali noi. Oliadatumamaga nimo gosegose, oliatogilwe gwigasha du, bhuli nimo otumamaga Nanyale.

Nalulu, lughigu lumo Nanyale aginhiwa nimo go gusha bhulezi. Agazunya, adalemile. Hangi, bhuli ikanza ilo agagenhiha use, uNanyale opandikaga makoye noi. Uluwandya ugusha wimbaga:

“Sheku sheku umaji, Sheku sheku anganite,  Sheku sheku bwo atajaga,  Sheku sheku ngupya, Sheku sheku ngupya.”

 “Uliyomba ginehe?” Unina uokabhili agamuja.

“Naduyombaga ginhu,” uNanyale agashosha.

“Nigwaga noi, na lulu, ulu ulashokele nagugutula mapi.” UNanyale adayombile ginhu, agendelea gusha. Aho lwabhita ikanza iguhi, agashokela ilwimbo lwake:

 “Sheku sheku umaji, sheku sheku anganite, sheku sheku bwo atajaga, sheku sheku ngupya, sheku sheku ngupya.”

Ubhulingisilo bho lwimbo linilo, ili giki, “nalipandika makoye, umayu olianitogilwe. Oli adaniluhyaga giki, napandika makoye, napandika makoye. Sheku lilililaka lya liwe lwa gushela.

Aho omala ugusha ubhufu bhokwe, agatulwa mapi ga kubhushu. Nanyale agagwa sagali. Gashinaga aho alimba unina o kabhili olibihi nanghwe.

Nanyale agimila bho polepole. Agalisola iliwe lwakwe wandya gusha. Jisoji jingi jazwaga. Unina uokabhili ng’wenuyo, agamuuja, “nagaguwila udizimba ilwimbo lilinilo ulishogela?” UNanyale adashoshije. “Udigwaga, naliyomba niwe nulu munhu?”

Nanyale adashoshije. ‘Paaa!’ Agang’wongegeja ipi lwa kabhili. Nanyale adadililile, agendelea gusha. Jisoji jigahuma noi gulebha igwandya. Unina uokabhili aho obhona giki uNanyale adushoshaga, aginga uneka.

Oliamanile ugwiyumilija adalekile ugusha. Use aho oshoka agansanga uNanyale agushaga ukunu agulilaga. “Mayu ung’wana oko alililila khiyi?” Use agamuja unina uokabhili, “Nadaminile mujage ng’wana oko. Ulinibhuja unene? Nayi unene naliNanyale?” Agashosha unke.

 “Sheku sheku umaji, Sheku sheku angatile, Sheku sheku bwo atajaga, Sheku sheku ingupya, Sheku sheku ingupya”.

Nanyale agashokela ilyimbo lwakwe. Uligwa imihayo ya ng’wana oko?” Unke agang’wila ungoshi, huna gwene nagantula. Agendelea, “ulualing’wizuka unina, na lulu aje aganhimbule, nayi adujibhonaga ijigila?”

Use o ng’wa Nanyale agakumya na hangi wandya gulila. Agampinhihalila ung’wana okwe ung’waniki ung’wunuyo. UNanyale oling’waniki ng’wiyumilija. Kihamo na gupandika bhuluhi  wingi giko adabhinzikile moyo.

Use agampeja unke okwe nu lushigu lunulo. Agasaga na ng’waniki ung’wana okwe ng’wunuyo, bho miaka mingi.

Nose uNanyale agapandika ngosha utolwa. Agikala wikaji bho bhuyegi noi. Mpaga agagibha amakoye goze ga ng’wa nina uokabhili.

Kiswahili: Kuvumilia Taabu

Katika kijiji chetu aliishi mtu mmoja ambaye alioa mke mzuri sana. Baada ya kuishi miaka mingi, walipata mtoto mmoja msichana, jina lake Nanyale. Nanyale alikuwa na umbo zuri na sura nzuri pia.

Alikuwa mtoto mwenye afya njema na furaha kila siku. Wazazi wake walimpenda sana. Kila siku walimpa vitu vizuri. Walimpa mayai, machungwa, peremende, nguo nzuri, viatu na vingine vingi.

Nanyale alikua akawa mkubwa. Siku moja alipata msiba, mama yake alikufa. Akabaki yeye na baba yake. Alifanya kazi zote za kufua, kufyagia nyumba na kumpikia baba yake. Baba alimhurumia sana binti yake.

Nanyale alianza kukonda kwa sababu ya mawazo na kazi hizo nyingi. Baba yake akamwoa mwanamke mwingine. Nanyale hakumpenda mama huyo wa kambo, kwa sababu alikuwa mkali sana. Hakufanya kazi yoyote, alipenda kukaa tu. Kila kazi aliifanya Nanyale.

Basi siku moja Nanyale alipewa kazi ya kusaga ulezi. Nanyale alikubali, hakukataa kwa sababu alimwogopa mama yake. Baba yake alikuwa amesafiri, na kila aliposafiri baba yake, Nanyale  alipata taabu sana. Alipoanza kusaga aliimba:

“Sheku sheku umaji, sheku sheku anganite, sheku sheku bwo atajaga, sheku sheku ngupya, sheku sheku ngupya.”

“Unasemaje?” Mama wa kambo alimwuuliza.

“Sisemi kitu,” Nanyale alijibu.

“Nimesikia sana, basi ukirudia nitakuchapa makofi.” Nanyale hakusema kitu, aliendelea kusaga. Baada ya muda kidogo alirudia kuimba wimbo wake:

“Sheku sheku umaji, sheku sheku anganite, sheku sheku bwo atajaga, sheku sheku ngupya, sheku sheku ngupya.”

Maana ya wimbo huo ni kwamba, ‘napata taabu, mama yangu alinipenda. Hakuwa ananitesa hivi, napata taabu, napata taabu.’ Sheku ni sauti ya jiwe la kusagia. Alipomaliza kusaga unga wake, alipigwa kofi usoni. Nanyale akaanguka chali, kumbe wakati ule alipokuwa akiimba  mama huyo wa kambo, alikuwa karibu naye.

Nanyale  alinyanyuka polepole, akachukua jiwe lake akaanza kusaga, huku machozi yakimtoka kwa wingi. Mama wa kambo alimwuuliza, “nilikuambia usiimbe wimbo huo unarudia?” Nanyale hakujibu, “husikii, nasema na jiwe au mtu?” mama yule aliuza. Nanyale hakujibu kitu, “Paaa!” Alimwongezea kofi la pili. Nanyale hakujali alindelea kusaga.

Machozi yalimtiririka zaidi kuliko mara ya kwanza. Mama wa kambo alipoona kuwa, Nanyale hamjibu, aliondoka akamwacha. Nanyale alijua kuvumilia,  hakuacha kusaga.

Baba yake aliporudi alimkuta Nanyale anasaga huku akilia. “Mama, mtoto wako analilia nini?” Baba alimwuuliza mama wa kambo, “Sijui mwuulize mtoto wako. Unaniuliza mimi? Kwani mimi ni Nanyale?” Mkewe alijibu.

 “Sheku sheku umaji, Sheku sheku angatile, Sheku sheku bwo atajaga, Sheku sheku ngupya, Sheku sheku ngupya”.

Nanyale alirudia wimbo wake. “Unasikia maneno ya mtoto wako? Mkewe alimwambia mumewe, ndiyo maana nampiga.” Akaendelea, “kama anamkumbuka mama yake, basi aende akamfufue, kwani haoni kaburi?” Baba yake Nanyale alisikitika akaanza kulia pia. Alimhurumia binti yake. Nanyale alikuwa binti mvumilivu. Ingawa alipata mateso mengi hakukata tamaa.

Baba yake alimfukuza mke wake siku hiyo hiyo, akabaki na binti yake kwa miaka mingi. Mwishowe Nanyale alipata mchumba akaolewa. Aliishi maisha ya raha sana. Hata alisahau taabu zote za mama wa kambo.

ENGLISH: ENDURING SUFFERINGS

Oncee a person lived in a village. He married a very beautiful wife. After living for many years, they were blessed with one baby girl, named Nanyale. Nanyale had a good shape and a beautiful face.

She was always a healthy and happy child. Her parents loved her very much. Every day, the parents gave her good things. They gave her eggs, orange, sweets, beautiful clothes, shoes and many other things.

With Nanyale grew up to became and an adult. One day, her mother died. She remained with her father. She had to do all the laundry, cleaning the house and caring for her father. Her father was very kind to his daughter.

Nanyale started getting thin because she remembered her mother and did a lot of work. Her father married another woman. Nanyale did not like this stepmother because she was very aggressive. She did not do any work. She rather loved to stay idle. Every piece of work was done by Nanyale.

One day, Nanyale was given a task of grinding sorghum. Nanyale agreed to do that. She did not refuse because she feared her stepmother. His father had traveled, and each time his father traveled, Nanyale suffered a lot. When she started grinding she sang:: “Sheku sheku umaji, sheku sheku anganite, sheku sheku bwo atajaga, sheku sheku ngupya, sheku sheku ngupya.”

 “What are you saying?” the stepmother asked her.

“I am not saying anything,” Nanyale replied.

“I have heard you saying something. Repeat that and I will slap you.” Nanyale said nothing. She continued grinding. After a while, she repeated his song: “Sheku sheku umaji, sheku sheku anganite, sheku sheku bwo atajaga, sheku sheku ngupya, sheku sheku ngupya.”

The meaning of this song is, ‘I am in trouble, my mother loved me. She was not torchering me, I am in trouble, I am in trouble.” When she finished grinding his meal, she was slapped in the face. And she fell on her back. She did not realize that when she was singing that song, her stepmother was near her.

Nanyale got up slowly, took her stone and started grinding again, with tears coming out of her eyes. The stepmother asked, “Did I not tell you not to sing that song?” Nanyale did not answer, “Don’t you hear? Am I talking to a stone or to a person?” The stepmother asked again, “Nanyale, don’t you answer anything?” “Paaa!”, the stepmother added a second slap.. Nanyale did not care. She continued grinding the sorghum.

More tears flew than the first time. When the stepmother saw that Nanyale was not responding, she left leaving her alone. Nanyale knew how to endure difficulty. She did not stop grinding.

When her father came back home, she found Nanyale grinding while crying. “Woman, why is your baby crying?” Nanyale’s father asked the stepmother, “I don’t know why. You better ask your daughter. Do you ask me? Why?  Am I Nanyale?”, his wife replied.  “Sheku sheku umaji, Sheku sheku angatile, Sheku sheku bwo atajaga, Sheku sheku ngupya, Sheku sheku ngupya”,

Nanyale continued with her song. “Do you hear your child’s words?”, the wife said to her husband, “That is why I hit her.” She continued, “If she remembers her mother, let her go and bring her back to life. Doesn’t she see the grave?” Nanyale’s father felt very sad and he wept bitterly. He sympathized with his daughter. Nanyale was a brave daughter. Although she suffered much, she did not give up.

Her father divorced his wife on the same day. He remained with his daughter for many years. Finally, Nanyale got married. She lived a very comfortable life. She even forgot all the troubles of the stepmother.